Definition of PROUT
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Nabin
Apr 25, 2009, 8:02:50 PM4/25/09
to PROUT STUDY GROUP
Dear all,
Shrii P. R. Sarkar define PROUT through the following 16
principles. To begin our discussion, let us first start from the
definition. I am not sure whether we should discuss all the principle
together (which will be to heavy to discuss) or divide it to several
weeks. Let me know what you want. My personal feeling is to discuss
the points one by one. Wish we could learn the theory better through
several inputs from persons like you.
With best regards,
Nabin Kumar Jana
***********************************************************************************
5-1. Varńapradhánatá cakradháráyám.
[In the movement of the social cycle, one class is always dominant.]
Purport: Since no well-knit social order had evolved in the distant
past, we may call that age the Shúdra Age; in those days all people
survived by their manual labour. Then came the age of clan leaders –
the age of the strong and the brave – which we may call the Kśatriya
Age. This was followed by the age of intellectuals, which we may call
the Vipra Age. Finally came the age of capitalists, the Vaeshya Age.
When the warriors and intellectuals are reduced to the level of manual
labourers as a result of exploitation during the Vaeshya Age, shúdra
revolution occurs. The shúdras have neither a well-knit social order
nor sufficient intellect to govern society. Hence, the post-capitalist
administration passes into the hands of those who provide the
leadership in the shúdra revolution. These people are brave and
courageous, so they begin the second Kśatriya Age.
In this way the Shúdra, Kśatriya, Vipra and Vaeshya Ages move in
succession, followed by revolution; then the second cyclic order
begins. Thus, the rotation of the samája cakra [social cycle]
continues.
5-2. Cakrakendre sadvipráh cakraniyantrakáh.
[Located in the nucleus of the social cycle, sadvipras control the
social cycle.]
Purport: Those who are staunch moralists and sincere spiritualists,
and who want to put an end to immorality and exploitation by the
application of force, are called sadvipras. They do not belong to the
periphery of the social cycle because they are to control society
remaining firmly established in the nucleus of the social cycle.
The social cycle will no doubt rotate, but if, due to their dominance,
the warriors in the Kśatriya Age, the intellectuals in the Vipra Age
or the capitalists in the Vaeshya Age degenerate into rapacious
exploiters instead of functioning as benevolent administrators, the
sacred duty of the sadvipras shall be to protect the righteous and the
exploited and subdue the wicked and the exploiters through the
application of force.
5-3. Shaktisampátena cakragativardhanaḿ krántih.
[Accelerating the movement of the social cycle by the application of
force is called “evolution”.]
Purport: When warriors degenerate into exploiters, sadvipras will
establish the Vipra Age by subduing the exploiting warriors.
Consequently, the advent of the Vipra Age, which should have occurred
through a natural process, is expedited by the application of force. A
change of ages in this way may be called kránti [“evolution”]. The
difference between evolution and svábhávika parivarttana [natural
change] is only this: in evolution the movement of the social cycle is
accelerated by the application of force.
5-4. Tiivrashaktisampátena gativardhanaḿ viplavah.
[Accelerating the movement of the social cycle by the application of
tremendous force is called “revolution”.]
Purport: When a particular age is replaced by the successive age
within a short time, or when the application of tremendous force is
necessary to destroy the entrenched hegemony of a particular age, then
such change is called viplava [“revolution”].
5-5. Shaktisampátena vipariitadháráyáḿ vikrántih.
[Reversing the movement of the social cycle by the application of
force is called “counter-evolution”.]
Purport: If any age reverts to the preceding one by the application of
force, such a change is called vikránti [“counter-evolution”]. For
instance, the establishment of the Kśatriya Age after the Vipra Age is
counter-evolution. This counter-evolution is extremely short-lived.
That is, within a very short time this age is again replaced by the
next age or the one after it. In other words, if the Kśatriya Age
suddenly supersedes the Vipra Age through counter-evolution, then the
Kśatriya Age will not last long. Within a short time either the Vipra
Age, or as a natural concomitant the Vaeshya Age, will follow.
5-6. Tiivrashaktisampátena vipariitadháráyaḿ prativiplavah.
[Reversing the movement of the social cycle by the application of
tremendous force is called “counter-revolution”.]
Purport: Likewise, if within a very short time the social cycle is
turned backwards by the application of tremendous force, such a change
is called prativiplava [“counter-revolution”]. Counter-revolution is
even more short-lived than counter-evolution.
5-7. Púrńávartanena parikrántih.
[A complete rotation of the social cycle is called “peripheric
evolution”.]
Purport: One complete rotation of the social cycle, concluding with
shúdra revolution, is called parikránti [“peripheric evolution”].
5-8. Vaecitryaḿ prákrtadharmah samánaḿ na bhaviśyati.
[Diversity, not identity, is the law of nature.]
Purport: Diversity, not identity, is the innate characteristic of the
Supreme Operative Principle. No two objects in the universe are
identical, nor two bodies, two minds, two molecules or two atoms. This
diversity is the inherent tendency of the Supreme Operative Principle.
Those who want to make everything equal are sure to fail because they
are going against the innate characteristic of the Supreme Operative
Principle. All things are equal only in the unmanifest state of the
Supreme Operative Principle. Those who think of making all things
equal inevitably think of the destruction of everything.
5-9. Yugasya sarvanimnaprayojanaḿ sarveśáḿ vidheyam.
[The minimum requirements of an age should be guaranteed to all.]
Purport: Hararme pitá Gaorii mátá svadeshah bhuvanatrayam. That is,
“Supreme Consciousness is my father, the Supreme Operative Principle
is my mother, and the three worlds are my homeland.” The entire wealth
of the universe is the common patrimony of all, though no two things
in the universe are absolutely equal. So the minimum requirements of
life should be made available to everybody. In other words, food,
clothing, medical treatment, housing and education must be provided to
all. The minimum requirements of human beings, however, change
according to the change in ages. For instance, for conveyance the
minimum requirement may be a bicycle in one age and an aeroplane in
another age. The minimum requirements must be provided for all people
according to the age in which they live.
5-10. Atiriktaḿ pradátavyaḿ guńánupátena.
[The surplus wealth should be distributed among meritorious people
according to the degree of their merit.]
Purport: After meeting the minimum requirements of all in any age, the
surplus wealth will have to be distributed among meritorious people
according to the degree of their merit. In an age when a bicycle is
the minimum requirement for common people, a motor vehicle is
necessary for a physician. In recognition of people’s merit, and to
provide the meritorious with greater opportunities to serve the
society, they have to be provided with motor vehicles. The dictum
“Serve according to your capacity and earn according to your
necessity” sounds pleasing, but will yield no results in the hard soil
of the earth.(1)
5-11. Sarvanimnamánavardhanaḿ samájajiivalakśańam.
[Increasing the minimum standard of living of the people is the
indication of the vitality of society.]
Purport: Meritorious people should receive more than the amount of
minimum requirements allocated to people in general, and there should
be ceaseless efforts to raise the minimum standard of living. For
instance, today common people need bicycles whereas meritorious people
need motor vehicles, but a proper effort should be made to provide
common people with motor vehicles. After everybody has been provided
with a motor vehicle, it may be necessary to provide each meritorious
person with an aeroplane. After providing every meritorious person
with an aeroplane, efforts should also be made to provide every common
person with an aeroplane, raising the minimum standard of living. In
this way efforts to raise the minimum standard of living will have to
go on endlessly, and on this endeavour will depend the mundane
development and prosperity of human beings.
5-12. Samájádeshena viná dhanasaiṋcayah akartavyah.(2)
[No individual should be allowed to accumulate any physical wealth
without the clear permission or approval of the collective body.]
Purport: The universe is the collective property of all. All people
have usufructuary rights but no one has the right to misuse this
collective property. If a person acquires and accumulates excessive
wealth, he or she directly curtails the happiness and convenience of
others in society. Such behaviour is flagrantly antisocial. Therefore,
no one should be allowed to accumulate wealth without the permission
of society.
5-13. Sthúlasúkśmakárańeśu caramopayogah prakartavyah
vicárasamarthitaḿ vańt́anaiṋca.
[There should be maximum utilization and rational distribution of all
mundane, supramundane and spiritual potentialities of the universe.]
Purport: The wealth and resources available in the crude, subtle and
causal worlds should be developed for the welfare of all. All
resources hidden in the quinquelemental world – solid, liquid,
luminous, aerial and ethereal – should be fully utilized, and the
endeavour to do this will ensure the maximum development of the
universe. People will have to earnestly explore land, sea and space to
discover, extract and process the raw materials needed for their
requirements.
There should be rational distribution of the accumulated wealth of
humanity. In other words, all people must be guaranteed the minimum
requirements. In addition, the requirements of meritorious people, and
in certain cases those with special needs, will also have to be kept
in mind.
5-14.
Vyaśt́isamaśt́isháriiramánasádhyátmikasambhávanáyáḿ caramo’payogashca.
[There should be maximum utilization of the physical, metaphysical and
spiritual potentialities of unit and collective bodies of human
society.]
Purport: Society must ensure the maximum development of the collective
body, collective mind and collective spirit. One must not forget that
collective welfare lies in individuals and individual welfare lies in
collectivity. Without ensuring individual comforts through the proper
provision of food, light, air, accommodation and medical treatment,
the welfare of the collective body can never be achieved. One will
have to promote individual welfare motivated by the spirit of
promoting collective welfare.
The development of the collective mind is impossible without
developing proper social awareness, encouraging the spirit of social
service and awakening knowledge in every individual. So, inspired with
the thought of the welfare of the collective mind, one has to promote
the well-being of the individual mind.
The absence of spiritual morality and spirituality in individuals will
break the backbone of the collectivity. So for the sake of collective
welfare one will have to awaken spirituality in individuals. The mere
presence of a handful of strong and brave people, a small number of
scholars or a few spiritualists does not indicate the progress of the
entire society. The potential for infinite physical, mental and
spiritual development is inherent in every human being. This
potentiality has to be harnessed and brought to fruition.
5-15. Sthúlasúkśma kárańo’payogáh susantulitáh vidheyáh.
[There should be a proper adjustment amongst these physical,
metaphysical, mundane, supramundane and spiritual utilizations.]
Purport: While promoting individual and collective welfare, there
should be proper adjustment among the physical, mental and spiritual
spheres and the crude, subtle and causal worlds. For instance, society
has the responsibility to meet the minimum requirements of every
individual, but if it arranges food and builds a house for everyone
under the impetus of this responsibility, individual initiative is
retarded. People will gradually become lethargic. Therefore, society
has to make arrangements so that people, in exchange for their labour
according to their capacity, can earn the money they require to
purchase the minimum requirements. In order to raise the level of the
minimum requirements of people, the best policy is to increase their
purchasing capacity.
“Proper adjustment” also means that while taking service from a person
who is physically, mentally and spiritually developed, society should
follow a balanced policy. Society will take physical, intellectual or
spiritual service from a person depending upon which of these
capacities is conspicuously developed in that person. From those who
are sufficiently physically and intellectually developed, society will
follow a balanced policy and accordingly take more intellectual
service and less physical service, because intellectual power is
comparatively subtle and rare. From those who are physically, mentally
and spiritually developed, society will take maximum spiritual
service, less intellectual service and still less physical service.
As far as social welfare is concerned, those endowed with spiritual
power can render the greatest service, followed by those endowed with
intellectual power. Those having physical power, though not
negligible, cannot do anything by themselves. Whatever they do, they
do under the instructions of those endowed with intellectual and
spiritual power. Hence the responsibility of controlling the society
should not be in the hands of those who are endowed only with physical
power, or in the hands of those endowed only with courage, or in the
hands of those who are developed only intellectually, or in the hands
of those with worldly knowledge alone. Social control will have to be
in the hands of those who are spiritually elevated, intelligent and
brave all at the same time.
5-16. Deshakálapátraeh upayogáh parivarttante te upayogáh
pragatishiiláh bhaveyuh.
[The method of utilization should vary in accordance with changes in
time, space and person, and the utilization should be of progressive
nature.]
Purport: The proper use of any object changes according to changes in
time, space and person. Those who cannot understand this simple
principle want to cling to the skeletons of the past, and as a result
they are rejected by living society. Sentiments based on narrow
nationalism, regionalism, ancestral pride, etc., tend to keep people
away from this fundamental principle, so they cannot unreservedly
accept it as a simple truth. Consequently, after doing indescribable
damage to their country, their fellow citizens and themselves, they
are compelled to slink away to the backstage.
The method of utilization of every object changes according to time,
space and person. This has got to be accepted, and after recognizing
this fact, people will have to progressively utilize every object and
every idea. For instance, the energy which a powerful person utilizes
to operate a huge hammer should be utilized through scientific
research to operate more than one hammer at a time, instead of wasting
the energy to operate just one hammer. In other words, scientific
research, guided by progressive ideas, should extract more and more
service from the same human potential. It is not a sign of progress to
use outdated technology in an age of developed science.
Society will have to bravely confront different types of obstacles,
large or small, that are likely to arise due to the use of various
resources and materials created by progressive ideas and developed
technology. Through struggle, society will have to move forward
towards victory along the path of all-round fulfilment in life.
Pragatishiila upayogatattvamidaḿ sarvajanahitárthaḿ
sarvajanasukhárthaḿ pracáritam. [This is the Progressive Utilization
Theory, propounded for the happiness and all-round welfare of all.]
1962
Footnotes
(1) On 13 October 1989 the author gave the discourse “Minimum
Requirements and Maximum Amenities” (Proutist Economics, 1992), and
instructed that the essential ideas contained in this discourse should
be added to the present chapter. These ideas were summarized by the
author as follows: “(1) Minimum requirements are to be guaranteed to
all. (2) Special amenities are for people of special calibre as per
the environmental condition of the particular age. (3) Maximum
amenities are to be guaranteed to all, even to those who have no
special qualities – to common people of common calibre. Maximum
amenities are to be guaranteed to all as per environmental conditions.
These amenities are for those of ordinary calibre – the common people,
the so-called downtrodden humanity. (4) All three above are never-
ending processes, and they will go on increasing according to the
collective potentialities. This appendix to our philosophy may be
small, but it is of progressive nature and progressive character. It
has far-reaching implications for the future.” –Eds.
(2) In 1959 the author gave five principles in English known as the
“Five Fundamental Principles of Prout”. They were published as part of
the discourse “The Cosmic Brotherhood” in Idea and Ideology.
Subsequently, in 1961, the author dictated Ánanda Sútram, whose fifth
chapter contains, as we see here, sixteen Sanskrit sútras, or
aphorisms. Aphorisms 12 to 16 correspond to the Five Fundamental
Principles given earlier in English. In this edition of Ánanda Sútram,
the author’s original English of each of the Five Fundamental
Principles has been printed below the corresponding Sanskrit aphorism.
(Though in each case it is the author’s English, it has been presented
in square brackets because it was not originally given in the context
of this book.) What follows every other Sanskrit aphorism in this
chapter and other chapters is a translation of the aphorism rendered
by the editors. Thus the bracketed English below the Sanskrit in each
of Aphorisms 12-16 is not a translation as such. Note that the word
samája in Sútra 5-12 is normally translated “society”; “collective
body” appears in the English. Parivarttante in Sútra 5-16 is normally
translated “does vary” (present indicative); “should vary” appears in
the English. –Eds.
Published in:
Ananda Marga Philosophy in a Nutshell Part 2 [a compilation]
Ánanda Sútram
Prout in a Nutshell Part 4 [a compilation]
Proutist Economics [a compilation]
Universal Humanism [a compilation]
Shrii P. R. Sarkar define PROUT through the following 16
principles. To begin our discussion, let us first start from the
definition. I am not sure whether we should discuss all the principle
together (which will be to heavy to discuss) or divide it to several
weeks. Let me know what you want. My personal feeling is to discuss
the points one by one. Wish we could learn the theory better through
several inputs from persons like you.
With best regards,
Nabin Kumar Jana
***********************************************************************************
5-1. Varńapradhánatá cakradháráyám.
[In the movement of the social cycle, one class is always dominant.]
Purport: Since no well-knit social order had evolved in the distant
past, we may call that age the Shúdra Age; in those days all people
survived by their manual labour. Then came the age of clan leaders –
the age of the strong and the brave – which we may call the Kśatriya
Age. This was followed by the age of intellectuals, which we may call
the Vipra Age. Finally came the age of capitalists, the Vaeshya Age.
When the warriors and intellectuals are reduced to the level of manual
labourers as a result of exploitation during the Vaeshya Age, shúdra
revolution occurs. The shúdras have neither a well-knit social order
nor sufficient intellect to govern society. Hence, the post-capitalist
administration passes into the hands of those who provide the
leadership in the shúdra revolution. These people are brave and
courageous, so they begin the second Kśatriya Age.
In this way the Shúdra, Kśatriya, Vipra and Vaeshya Ages move in
succession, followed by revolution; then the second cyclic order
begins. Thus, the rotation of the samája cakra [social cycle]
continues.
5-2. Cakrakendre sadvipráh cakraniyantrakáh.
[Located in the nucleus of the social cycle, sadvipras control the
social cycle.]
Purport: Those who are staunch moralists and sincere spiritualists,
and who want to put an end to immorality and exploitation by the
application of force, are called sadvipras. They do not belong to the
periphery of the social cycle because they are to control society
remaining firmly established in the nucleus of the social cycle.
The social cycle will no doubt rotate, but if, due to their dominance,
the warriors in the Kśatriya Age, the intellectuals in the Vipra Age
or the capitalists in the Vaeshya Age degenerate into rapacious
exploiters instead of functioning as benevolent administrators, the
sacred duty of the sadvipras shall be to protect the righteous and the
exploited and subdue the wicked and the exploiters through the
application of force.
5-3. Shaktisampátena cakragativardhanaḿ krántih.
[Accelerating the movement of the social cycle by the application of
force is called “evolution”.]
Purport: When warriors degenerate into exploiters, sadvipras will
establish the Vipra Age by subduing the exploiting warriors.
Consequently, the advent of the Vipra Age, which should have occurred
through a natural process, is expedited by the application of force. A
change of ages in this way may be called kránti [“evolution”]. The
difference between evolution and svábhávika parivarttana [natural
change] is only this: in evolution the movement of the social cycle is
accelerated by the application of force.
5-4. Tiivrashaktisampátena gativardhanaḿ viplavah.
[Accelerating the movement of the social cycle by the application of
tremendous force is called “revolution”.]
Purport: When a particular age is replaced by the successive age
within a short time, or when the application of tremendous force is
necessary to destroy the entrenched hegemony of a particular age, then
such change is called viplava [“revolution”].
5-5. Shaktisampátena vipariitadháráyáḿ vikrántih.
[Reversing the movement of the social cycle by the application of
force is called “counter-evolution”.]
Purport: If any age reverts to the preceding one by the application of
force, such a change is called vikránti [“counter-evolution”]. For
instance, the establishment of the Kśatriya Age after the Vipra Age is
counter-evolution. This counter-evolution is extremely short-lived.
That is, within a very short time this age is again replaced by the
next age or the one after it. In other words, if the Kśatriya Age
suddenly supersedes the Vipra Age through counter-evolution, then the
Kśatriya Age will not last long. Within a short time either the Vipra
Age, or as a natural concomitant the Vaeshya Age, will follow.
5-6. Tiivrashaktisampátena vipariitadháráyaḿ prativiplavah.
[Reversing the movement of the social cycle by the application of
tremendous force is called “counter-revolution”.]
Purport: Likewise, if within a very short time the social cycle is
turned backwards by the application of tremendous force, such a change
is called prativiplava [“counter-revolution”]. Counter-revolution is
even more short-lived than counter-evolution.
5-7. Púrńávartanena parikrántih.
[A complete rotation of the social cycle is called “peripheric
evolution”.]
Purport: One complete rotation of the social cycle, concluding with
shúdra revolution, is called parikránti [“peripheric evolution”].
5-8. Vaecitryaḿ prákrtadharmah samánaḿ na bhaviśyati.
[Diversity, not identity, is the law of nature.]
Purport: Diversity, not identity, is the innate characteristic of the
Supreme Operative Principle. No two objects in the universe are
identical, nor two bodies, two minds, two molecules or two atoms. This
diversity is the inherent tendency of the Supreme Operative Principle.
Those who want to make everything equal are sure to fail because they
are going against the innate characteristic of the Supreme Operative
Principle. All things are equal only in the unmanifest state of the
Supreme Operative Principle. Those who think of making all things
equal inevitably think of the destruction of everything.
5-9. Yugasya sarvanimnaprayojanaḿ sarveśáḿ vidheyam.
[The minimum requirements of an age should be guaranteed to all.]
Purport: Hararme pitá Gaorii mátá svadeshah bhuvanatrayam. That is,
“Supreme Consciousness is my father, the Supreme Operative Principle
is my mother, and the three worlds are my homeland.” The entire wealth
of the universe is the common patrimony of all, though no two things
in the universe are absolutely equal. So the minimum requirements of
life should be made available to everybody. In other words, food,
clothing, medical treatment, housing and education must be provided to
all. The minimum requirements of human beings, however, change
according to the change in ages. For instance, for conveyance the
minimum requirement may be a bicycle in one age and an aeroplane in
another age. The minimum requirements must be provided for all people
according to the age in which they live.
5-10. Atiriktaḿ pradátavyaḿ guńánupátena.
[The surplus wealth should be distributed among meritorious people
according to the degree of their merit.]
Purport: After meeting the minimum requirements of all in any age, the
surplus wealth will have to be distributed among meritorious people
according to the degree of their merit. In an age when a bicycle is
the minimum requirement for common people, a motor vehicle is
necessary for a physician. In recognition of people’s merit, and to
provide the meritorious with greater opportunities to serve the
society, they have to be provided with motor vehicles. The dictum
“Serve according to your capacity and earn according to your
necessity” sounds pleasing, but will yield no results in the hard soil
of the earth.(1)
5-11. Sarvanimnamánavardhanaḿ samájajiivalakśańam.
[Increasing the minimum standard of living of the people is the
indication of the vitality of society.]
Purport: Meritorious people should receive more than the amount of
minimum requirements allocated to people in general, and there should
be ceaseless efforts to raise the minimum standard of living. For
instance, today common people need bicycles whereas meritorious people
need motor vehicles, but a proper effort should be made to provide
common people with motor vehicles. After everybody has been provided
with a motor vehicle, it may be necessary to provide each meritorious
person with an aeroplane. After providing every meritorious person
with an aeroplane, efforts should also be made to provide every common
person with an aeroplane, raising the minimum standard of living. In
this way efforts to raise the minimum standard of living will have to
go on endlessly, and on this endeavour will depend the mundane
development and prosperity of human beings.
5-12. Samájádeshena viná dhanasaiṋcayah akartavyah.(2)
[No individual should be allowed to accumulate any physical wealth
without the clear permission or approval of the collective body.]
Purport: The universe is the collective property of all. All people
have usufructuary rights but no one has the right to misuse this
collective property. If a person acquires and accumulates excessive
wealth, he or she directly curtails the happiness and convenience of
others in society. Such behaviour is flagrantly antisocial. Therefore,
no one should be allowed to accumulate wealth without the permission
of society.
5-13. Sthúlasúkśmakárańeśu caramopayogah prakartavyah
vicárasamarthitaḿ vańt́anaiṋca.
[There should be maximum utilization and rational distribution of all
mundane, supramundane and spiritual potentialities of the universe.]
Purport: The wealth and resources available in the crude, subtle and
causal worlds should be developed for the welfare of all. All
resources hidden in the quinquelemental world – solid, liquid,
luminous, aerial and ethereal – should be fully utilized, and the
endeavour to do this will ensure the maximum development of the
universe. People will have to earnestly explore land, sea and space to
discover, extract and process the raw materials needed for their
requirements.
There should be rational distribution of the accumulated wealth of
humanity. In other words, all people must be guaranteed the minimum
requirements. In addition, the requirements of meritorious people, and
in certain cases those with special needs, will also have to be kept
in mind.
5-14.
Vyaśt́isamaśt́isháriiramánasádhyátmikasambhávanáyáḿ caramo’payogashca.
[There should be maximum utilization of the physical, metaphysical and
spiritual potentialities of unit and collective bodies of human
society.]
Purport: Society must ensure the maximum development of the collective
body, collective mind and collective spirit. One must not forget that
collective welfare lies in individuals and individual welfare lies in
collectivity. Without ensuring individual comforts through the proper
provision of food, light, air, accommodation and medical treatment,
the welfare of the collective body can never be achieved. One will
have to promote individual welfare motivated by the spirit of
promoting collective welfare.
The development of the collective mind is impossible without
developing proper social awareness, encouraging the spirit of social
service and awakening knowledge in every individual. So, inspired with
the thought of the welfare of the collective mind, one has to promote
the well-being of the individual mind.
The absence of spiritual morality and spirituality in individuals will
break the backbone of the collectivity. So for the sake of collective
welfare one will have to awaken spirituality in individuals. The mere
presence of a handful of strong and brave people, a small number of
scholars or a few spiritualists does not indicate the progress of the
entire society. The potential for infinite physical, mental and
spiritual development is inherent in every human being. This
potentiality has to be harnessed and brought to fruition.
5-15. Sthúlasúkśma kárańo’payogáh susantulitáh vidheyáh.
[There should be a proper adjustment amongst these physical,
metaphysical, mundane, supramundane and spiritual utilizations.]
Purport: While promoting individual and collective welfare, there
should be proper adjustment among the physical, mental and spiritual
spheres and the crude, subtle and causal worlds. For instance, society
has the responsibility to meet the minimum requirements of every
individual, but if it arranges food and builds a house for everyone
under the impetus of this responsibility, individual initiative is
retarded. People will gradually become lethargic. Therefore, society
has to make arrangements so that people, in exchange for their labour
according to their capacity, can earn the money they require to
purchase the minimum requirements. In order to raise the level of the
minimum requirements of people, the best policy is to increase their
purchasing capacity.
“Proper adjustment” also means that while taking service from a person
who is physically, mentally and spiritually developed, society should
follow a balanced policy. Society will take physical, intellectual or
spiritual service from a person depending upon which of these
capacities is conspicuously developed in that person. From those who
are sufficiently physically and intellectually developed, society will
follow a balanced policy and accordingly take more intellectual
service and less physical service, because intellectual power is
comparatively subtle and rare. From those who are physically, mentally
and spiritually developed, society will take maximum spiritual
service, less intellectual service and still less physical service.
As far as social welfare is concerned, those endowed with spiritual
power can render the greatest service, followed by those endowed with
intellectual power. Those having physical power, though not
negligible, cannot do anything by themselves. Whatever they do, they
do under the instructions of those endowed with intellectual and
spiritual power. Hence the responsibility of controlling the society
should not be in the hands of those who are endowed only with physical
power, or in the hands of those endowed only with courage, or in the
hands of those who are developed only intellectually, or in the hands
of those with worldly knowledge alone. Social control will have to be
in the hands of those who are spiritually elevated, intelligent and
brave all at the same time.
5-16. Deshakálapátraeh upayogáh parivarttante te upayogáh
pragatishiiláh bhaveyuh.
[The method of utilization should vary in accordance with changes in
time, space and person, and the utilization should be of progressive
nature.]
Purport: The proper use of any object changes according to changes in
time, space and person. Those who cannot understand this simple
principle want to cling to the skeletons of the past, and as a result
they are rejected by living society. Sentiments based on narrow
nationalism, regionalism, ancestral pride, etc., tend to keep people
away from this fundamental principle, so they cannot unreservedly
accept it as a simple truth. Consequently, after doing indescribable
damage to their country, their fellow citizens and themselves, they
are compelled to slink away to the backstage.
The method of utilization of every object changes according to time,
space and person. This has got to be accepted, and after recognizing
this fact, people will have to progressively utilize every object and
every idea. For instance, the energy which a powerful person utilizes
to operate a huge hammer should be utilized through scientific
research to operate more than one hammer at a time, instead of wasting
the energy to operate just one hammer. In other words, scientific
research, guided by progressive ideas, should extract more and more
service from the same human potential. It is not a sign of progress to
use outdated technology in an age of developed science.
Society will have to bravely confront different types of obstacles,
large or small, that are likely to arise due to the use of various
resources and materials created by progressive ideas and developed
technology. Through struggle, society will have to move forward
towards victory along the path of all-round fulfilment in life.
Pragatishiila upayogatattvamidaḿ sarvajanahitárthaḿ
sarvajanasukhárthaḿ pracáritam. [This is the Progressive Utilization
Theory, propounded for the happiness and all-round welfare of all.]
1962
Footnotes
(1) On 13 October 1989 the author gave the discourse “Minimum
Requirements and Maximum Amenities” (Proutist Economics, 1992), and
instructed that the essential ideas contained in this discourse should
be added to the present chapter. These ideas were summarized by the
author as follows: “(1) Minimum requirements are to be guaranteed to
all. (2) Special amenities are for people of special calibre as per
the environmental condition of the particular age. (3) Maximum
amenities are to be guaranteed to all, even to those who have no
special qualities – to common people of common calibre. Maximum
amenities are to be guaranteed to all as per environmental conditions.
These amenities are for those of ordinary calibre – the common people,
the so-called downtrodden humanity. (4) All three above are never-
ending processes, and they will go on increasing according to the
collective potentialities. This appendix to our philosophy may be
small, but it is of progressive nature and progressive character. It
has far-reaching implications for the future.” –Eds.
(2) In 1959 the author gave five principles in English known as the
“Five Fundamental Principles of Prout”. They were published as part of
the discourse “The Cosmic Brotherhood” in Idea and Ideology.
Subsequently, in 1961, the author dictated Ánanda Sútram, whose fifth
chapter contains, as we see here, sixteen Sanskrit sútras, or
aphorisms. Aphorisms 12 to 16 correspond to the Five Fundamental
Principles given earlier in English. In this edition of Ánanda Sútram,
the author’s original English of each of the Five Fundamental
Principles has been printed below the corresponding Sanskrit aphorism.
(Though in each case it is the author’s English, it has been presented
in square brackets because it was not originally given in the context
of this book.) What follows every other Sanskrit aphorism in this
chapter and other chapters is a translation of the aphorism rendered
by the editors. Thus the bracketed English below the Sanskrit in each
of Aphorisms 12-16 is not a translation as such. Note that the word
samája in Sútra 5-12 is normally translated “society”; “collective
body” appears in the English. Parivarttante in Sútra 5-16 is normally
translated “does vary” (present indicative); “should vary” appears in
the English. –Eds.
Published in:
Ananda Marga Philosophy in a Nutshell Part 2 [a compilation]
Ánanda Sútram
Prout in a Nutshell Part 4 [a compilation]
Proutist Economics [a compilation]
Universal Humanism [a compilation]
Nabin Jana
May 3, 2009, 6:27:08 PM5/3/09
to PROUT STUDY GROUP
Dear all,
The attachment is my understanding of the PROUT principles. If you are interested then I can describe it with more words. Please, rectify me if I am wrong.
This week we will continue with the same topic to discuss and expecting your participation.
Regards,
Nabin Kumar Jana
--
Dr. Nabin Kumar Jana
Abt. Wahrscheinlichkeitstheorie und mathematische Statistik,
Institut für Angewandte Mathematik,
der Universität Bonn,
Endenicher Allee 60,
53115 Bonn, Germany
Dr. Nabin Kumar Jana
Abt. Wahrscheinlichkeitstheorie und mathematische Statistik,
Institut für Angewandte Mathematik,
der Universität Bonn,
Endenicher Allee 60,
53115 Bonn, Germany
Nabin
May 10, 2009, 7:43:16 PM5/10/09
to PROUT STUDY GROUP
Dear All,
I am expecting some more members to join our group and active
participation from the existing group members. For this reason, this
week also I am not posting any new article for discussion. Feel free
to write about the topic of the discussion or your suggestions to make
this group more active.
Best regards,
Nabin Kumar Jana
On May 4, 12:27 am, Nabin Jana <nabinj...@gmail.com> wrote:
> Dear all, The attachment is my understanding of the PROUT principles. If
> you are interested then I can describe it with more words. Please, rectify
> me if I am wrong.
> This week we will continue with the same topic to discuss and expecting
> your participation.
> Regards,
> Nabin Kumar Jana
>
> ...
>
> read more »
>
> PROUT Principles-copy.pdf
> 6KViewDownload
I am expecting some more members to join our group and active
participation from the existing group members. For this reason, this
week also I am not posting any new article for discussion. Feel free
to write about the topic of the discussion or your suggestions to make
this group more active.
Best regards,
Nabin Kumar Jana
On May 4, 12:27 am, Nabin Jana <nabinj...@gmail.com> wrote:
> Dear all, The attachment is my understanding of the PROUT principles. If
> you are interested then I can describe it with more words. Please, rectify
> me if I am wrong.
> This week we will continue with the same topic to discuss and expecting
> your participation.
> Regards,
> Nabin Kumar Jana
>
>
> read more »
>
> PROUT Principles-copy.pdf
> 6KViewDownload
partha sarathi pal
May 13, 2009, 1:17:55 PM5/13/09
to prout-st...@googlegroups.com
All of my friends.
I am busy due to unavoidable circumstances.I;ll join just after a week.I want to devote myself deeply but seeking time at that situation.Our idea is ok. Thanks.-P.S.Pal.
I am busy due to unavoidable circumstances.I;ll join just after a week.I want to devote myself deeply but seeking time at that situation.Our idea is ok. Thanks.-P.S.Pal.
partha sarathi pal
May 31, 2009, 12:35:30 PM5/31/09
to prout-st...@googlegroups.com
namaskar,
Being engaged,Iwant to express my quary about 1st point in the principles of Prout;
Question:The ritation of thesocial cycle(samaj chakra)continues.At first I want to know the reference from the Ancient Indian Histry to present time.What shoule wecall this age sccording to Prout?
very soon I will write on 2nd point.....
Being engaged,Iwant to express my quary about 1st point in the principles of Prout;
Question:The ritation of thesocial cycle(samaj chakra)continues.At first I want to know the reference from the Ancient Indian Histry to present time.What shoule wecall this age sccording to Prout?
very soon I will write on 2nd point.....
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